As a prevailing religious and social institution, the Waqf system has significantly influenced India's economy and culture for over a millennium. Evolving in tandem with the advent of Islam, Waqf grew prominent from the Delhi Sultanate to the Mughal Empire. Historians affirm that Waqf was established not only for religious and philanthropic purposes but also as a demonstration of Muslim rulers' political prowess.
The Genesis of Waqf with the Delhi Sultanate
In India, Waqf emerged with Islam's arrival in the 12th century and the founding of the Delhi Sultanate in the 13th century. Gregory C. Kozlowski notes in his book "Muslim Endowments and Society in British India" that the inaugural Waqf in India dates back to the late 12th century.
The Fascinating Inception of Waqf
This Waqf initiative stemmed from Ghurid Sultan Muhammad ibn Sam, dedicating a village's income to a mosque in Multan. According to Kozlowski, the act was both religious and political. Building a mosque in a conquered region symbolized lasting Muslim authority, reinforced by the Sultan's name being mentioned in Friday prayers, weekly asserting his dominion and piety.
During the Delhi Sultanate, Sultans and their ministers established numerous Waqfs for the upkeep of mosques, madrasas (educational institutions), and khanqahs (Sufi monasteries). These Waqfs influenced the social welfare and economic structures, playing vital roles in urban development by offering education, healthcare, and housing, thereby enhancing community well-being.
Source: aajtak
Waqf's Flourishing Development in the Sultanate Era
Dr. Amir Afaque Ahmed Faizi writes in his book "Waqf Record Management in India" about the peak development of Waqf during the Delhi Sultanate, with extensive construction of mosques, khanqahs, tombs, madrasas, and cemeteries. These philanthropic Waqfs were developed for future generations' benefit.
For instance, the Dargah of Hazrat Sayyid Shah Ibrahim Mashhadi in Jalaesar represents one of the earliest Waqfs. Another example is the Waqf for Sultan Qutb-ud-din's tomb, managed by the esteemed Arab traveler Ibn Battuta upon appointment by Sultan Muhammad bin Tughlaq. Ibn Battuta documented the Sultan's inclination toward Waqf institutions.
The Era of Iltutmish: Golden Age of Waqf
The rule of Iltutmish in the Delhi Sultanate marked a pivotal moment in Waqf history. Dr. Faizi notes that Iltutmish not only preserved existing Waqfs but also initiated several new ones. This era saw the construction of 'Shamsi Masjid' in Badaun, supervised by Sultan's son and Badaun's governor, Rukn-al-Din Firuz. "Tarikh-e-Firoz Shahi" provides detailed accounts of Waqf establishments, maintenance, and restoration during the Delhi Sultanate. Iltutmish commissioned the construction of tombs, reservoirs, canals, roads, inns, towns, and educational institutes, all operated through Waqf, emphasizing philanthropy and social development.
Source: aajtak
Waqf's Zenith in the Mughal Era
The Mughal Empire saw Waqf reaching its organizational peak. Mughal emperors and elites patronized numerous Waqfs, which became tools of socio-political influence. Shah Jahan established several Waqfs in the 1640s for the Taj Mahal's maintenance, funded through village incomes and rents from shops in the Taj Complex. These resources covered staff salaries and Mumtaz Mahal's anniversary ceremonies.
In the Mughal period, Waqfs supported a vast network of religious and educational establishments, reflecting the empire's robust organizational structure. Waqf played a key role in maintaining Sufi saints' tombs and shrines. Kozlowski notes Emperor Akbar's generous Waqf contributions to Sheikh Salim Chishti's Dargah at Fatehpur Sikri.
Akbar attributed the birth of his eldest son, Salim (later Jahangir), to Sheikh Salim's blessings. Both Akbar and Jahangir accorded government positions to Salim's descendants, embedding them within the elite societal echelons.
Source: aajtak
Benefits for Both Hindus and Muslims
In the Mughal era, the reach of Waqf extended beyond the Muslim community. Kozlowski highlights that grants from Waqf were received by Muslims and non-Muslims alike. Even "orthodox" emperors granted endowments to Sanskrit scholars (pandits), Hindu priests, ascetics, their temples, or monasteries. The term "Waqf" was applied in these contexts, although for non-Muslim institutions. Hindus also adopted this terminology, sometimes describing their own donations as Waqf.
Transformations in the British Era
The British colonial period marked a transformative phase for Waqf. The British administration established a legal framework for Waqf registration and regulation, such as the 1923 Waqf Act and subsequent amendments. These legal changes aimed to organize Waqf administration but also led to bureaucratic challenges and mismanagement.
Source: aajtak
From the Delhi Sultanate to the Mughal period, Waqf has supported religious, educational, and social institutions, symbolizing Muslim rulers' dominion.
